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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 9:1–7.
Here is, I. Warning given of another plague, namely, the murrain of beasts. When Pharaoh's heart was hardened, after he had seemed to relent under the former plague, then Moses is sent to tell him there is another coming, to try what that would do towards reviving the impressions of the former plagues. Thus is the wrath of God revealed from heaven, both in his word and in his works, against all ungodliness and unrighteousness of men. 1. Moses puts Pharaoh in a very fair way to prevent it: Let my people go, Exo 9:1. This was still the demand. God will have Israel released; Pharaoh opposes it, and the trial is, whose word shall stand. See how jealous God is for his people. When the year of his redeemed has come, he will give Egypt for their ransom; that kingdom shall be ruined, rather than Israel shall not be delivered. See how reasonable God's demands are. Whatever he calls for, it is but his own: They are my people, therefore let them go. 2. He describes the plague that should come, if he refused, Exo 9:2, Exo 9:3. The hand of the Lord immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, should die by a sort of pestilence. This was greatly to the loss of the owners: they had made Israel poor, and now God would make them poor. Note, The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our Father. 3. As an evidence of the special hand of God in it, and of his particular favour to his own people, he foretels that none of their cattle should die, though they breathed in the same air and drank of the same water with the Egyptians' cattle: The Lord shall sever, Exo 9:4. Note, When God's judgments are abroad, though they may fall both on the righteous and the wicked, yet God makes such a distinction that they are not the same to the one that they are to the other. See Isa 27:7. The providence of God is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Psa 36:6. 4. To make the warning the more remarkable, the time is fixed (Exo 9:5): Tomorrow it shall be done. We know not what any day will bring forth, and therefore we cannot say what we will do tomorrow, but it is not so with God.
II.The plague itself inflicted.
The cattle died, Exo 9:6. Note, The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness and to share in his punishment, as in the universal deluge. Rom 8:20, Rom 8:22. Pharaoh and the Egyptians sinned; but the sheep, what had they done? Yet they are plagued. See Jer 12:4, For the wickedness of the land, the beasts are consumed. The Egyptians afterwards, and (some think) now, worshipped their cattle; it was among them that the Israelites learned to make a god of a calf: in this therefore the plague here spoken of meets with them. Note, What we make an idol of it is just with God to remove from us, or embitter to us. See Isa 19:1.
III.The distinction put between the cattle of the Egyptians and the Israelites' cattle, according to the word of God:
Not one of the cattle of the Israelites died, Exo 9:6, Exo 9:7. Does God take care of oxen? Yes, he does; his providence extends itself to the meanest of his creatures. But it is written also for our sakes, that, trusting in God, and making him our refuge, we may not be afraid of the pestilence that walketh in darkness, no, not though thousands fall at our side, Psa 91:6, Psa 91:7. Pharaoh sent to see if the cattle of the Israelites were infected, not to satisfy his conscience, but only to gratify his curiosity, or with design, by way of reprisal, to repair his own losses out of their stocks; and, having no good design in the enquiry, the report brought to him made no impression upon him, but, on the contrary, his heart was hardened. Note, To those that are wilfully blind, even those methods of conviction which are ordained to life prove a savour of death unto death.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
In the fifth place, Egypt is struck with the slaughter of animals or cattle. Frenzy is demonstrated here, and the stupidity of men who, like irrational animals, gave worship and the name of god to figures carved in wood or stone—figures not only of men but of animals, too. They worshiped Jupiter Ammon in a ram, Anubis in a dog, and Apis in a bull, and others, too, which Egypt admired as symbols of its gods. They believed that the divine splendor was present in these forms and offered pathetic acts of worship to them.
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Summary
Exodus 9:3 introduces the fifth devastating plague upon Egypt, a severe pestilence known as the murrain, directly targeting their vital livestock. This divine judgment serves as a powerful demonstration of the LORD's absolute sovereignty over creation and His active, precise involvement in human affairs, directly challenging Pharaoh's hardened heart and the impotent deities of Egypt, while simultaneously underscoring God's protective and distinguishing care for His people, Israel.
Context
Literary Context
This verse is strategically placed within the escalating series of divine judgments against Egypt, immediately following the fourth plague of flies (Exodus 8:20-32) and preceding the plague of boils (Exodus 9:8-12). The plagues are presented as a progressive revelation of Yahweh's power over all aspects of creation, intensifying in severity and impact with each successive act of Pharaoh's defiance. Unlike the earlier plagues that affected both Egyptians and Israelites, the plague of murrain introduces a significant distinction: God explicitly states that the Israelite livestock will be spared (Exodus 9:4), a crucial development that further highlights God's covenant faithfulness and His unique relationship with His chosen people. This plague specifically targets Egypt's economic backbone, setting the stage for even more personal and devastating judgments to follow.
Historical & Cultural Context
Ancient Egypt's economy was heavily reliant on agriculture and animal husbandry. Livestock—including oxen for plowing, asses and camels for transport, and sheep for wool, meat, and sacrifice—represented a significant portion of a household's and the nation's wealth and productive capacity. Beyond their economic value, animals played a crucial role in Egyptian religion. Numerous deities were associated with or depicted as animals, such as Apis (the sacred bull, a manifestation of Ptah or Osiris), Hathor (the cow goddess of fertility and motherhood), and various animal cults. By striking the livestock, Yahweh not only crippled Egypt's economy but also directly attacked the very gods in whom the Egyptians placed their trust, demonstrating their impotence and His supreme power. This plague was a direct challenge to Pharaoh's claim to divinity and his perceived control over the natural world.
Key Themes
Exodus 9:3 powerfully contributes to several overarching themes in the book of Exodus. Firstly, it underscores the theme of Divine Sovereignty, demonstrating Yahweh's absolute control over all creation, including life, death, disease, and the economic foundations of nations. Secondly, it advances the theme of Judgment and Justice, revealing God's righteous wrath against Pharaoh's oppression and persistent rebellion against His commands to let His people go. Each plague serves as a consequence of Pharaoh's hardened heart. Thirdly, the explicit distinction made in the subsequent verse (Exodus 9:4) reinforces the theme of God's Covenant Faithfulness and Distinction between His people and the nations. This plague highlights God's ability and willingness to protect His own even amidst widespread calamity, a pattern seen throughout the Exodus narrative and beyond, as in the later protection during the Passover.
Exposition and Analysis
Exodus 9:3 declares, "Behold, the hand of the LORD is upon thy cattle which [is] in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: [there shall be] a very grievous murrain." This verse vividly describes the immediate, direct, and comprehensive nature of the fifth plague, emphasizing its divine origin and devastating scope.
Key Word Analysis
A primitive word, used in a great variety of applications, both literally and figuratively. In this context, "the hand of the LORD" is a powerful idiom signifying God's direct, active, and often forceful intervention, indicating power, means, and direction. It underscores the personal and intentional nature of this affliction, leaving no doubt that this was a divine act rather than a random natural disaster.
(hâyâh), meaning "to exist"; (the) self-Existent or Eternal; Jehovah, Jewish national name of God. The use of Yahweh's covenant name here emphasizes that it is the God of Israel, the one true and living God, who is executing this judgment, further challenging the polytheistic beliefs of Egypt.
(dâbar), in the sense of destroying; a pestilence. This term denotes a severe, widespread disease or epidemic, particularly one that causes death. The addition of "very grievous" (Hebrew, mᵉʼôd kâbêd') intensifies the description, highlighting the extreme severity and fatality of the plague.
Verse Breakdown
"Behold, the hand of the LORD is upon thy cattle which [is] in the field"
This opening clause serves as a dramatic announcement, drawing immediate attention to the divine origin of the impending disaster. "Behold" (הִנֵּה, hinnēh) is an interjection emphasizing the certainty and immediacy of the pronouncement. The phrase "the hand of the LORD" explicitly attributes the plague to Yahweh's direct, personal, and powerful intervention, making it clear that this is not a natural occurrence but a supernatural act of judgment. The target, "thy cattle which is in the field," specifies the location and general category of animals, indicating a widespread impact on all Egyptian livestock, wherever they might be grazing.
"upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep"
This comprehensive enumeration details the specific types of livestock that will be affected. This list covers virtually all significant domestic animals vital to Egypt's economy, transport, and agricultural sustenance. The inclusion of horses (used for warfare and prestige), asses and camels (for transport), and oxen and sheep (for agriculture, food, and textiles) signifies a total and crippling blow to the nation's wealth and infrastructure. The repetition of "upon" emphasizes the pervasive and inclusive nature of the judgment.
"[there shall be] a very grievous murrain"
This concluding phrase describes the nature and severity of the judgment. "Murrain" (דֶּבֶר, deber) denotes a deadly pestilence or plague. The intensifying phrase "very grievous" (מְאֹד כָּבֵד, mᵉʼôd kâbêd) underscores the extreme fatality and devastating impact of this disease, implying a rapid and widespread death among the affected animals. It signifies that the plague will be exceptionally severe, causing immense loss and suffering.
Literary Devices
Exodus 9:3 employs several powerful Literary Devices to convey the impact and divine origin of the fifth plague. The opening word, "Behold" (הִנֵּה), functions as an Imperative and an Exclamation, immediately drawing the reader's attention to the gravity and certainty of the divine pronouncement. The phrase "the hand of the LORD" is a classic Anthropomorphism and Idiom, attributing a human physical characteristic (hand) to God to convey His direct, active, and powerful involvement, thereby emphasizing His sovereignty and personal agency in executing judgment. The detailed listing of "horses, asses, camels, oxen, and sheep" is an example of Enumeration, which serves to highlight the comprehensive and devastating scope of the plague, ensuring that no vital category of Egyptian livestock is overlooked. The phrase "a very grievous murrain" uses an Intensifier ("very grievous") to underscore the extreme severity and fatality of the pestilence, leaving no doubt about its destructive power.
Theological and Thematic Connections
The plague of murrain powerfully illustrates God's absolute sovereignty over all aspects of creation, including disease, natural forces, and the economic well-being of nations. His judgments are purposeful, precise, and directly linked to human defiance, serving as an act of divine justice against Pharaoh's oppression of Israel and his persistent rebellion against God's commands. By specifically targeting the livestock, which were central to Egyptian economy and religion, God demonstrates His supremacy over all false gods and His ability to dismantle the foundations of a powerful empire. Crucially, the subsequent distinction made between Egyptian and Israelite livestock reaffirms God's covenant faithfulness, demonstrating His unwavering commitment to protect and provide for His chosen people amidst the judgment poured out on their oppressors. This plague foreshadows God's ultimate separation of the righteous from the wicked, a theme that culminates in the final judgment.
Reflection and Application
Exodus 9:3 serves as a profound reminder that God is not a distant, passive observer but an active, sovereign Lord who intervenes in the affairs of the world. For believers, this passage reinforces the truth that God is in ultimate control, even amidst circumstances that seem chaotic or disastrous. His promise of protection and provision remains steadfast for those who trust in Him, just as He distinguished between Israel and Egypt. This should cultivate a deep sense of security and reliance on His divine care. Conversely, for those who resist God's will and harden their hearts, this passage stands as a solemn warning: defiance against the Almighty has real and severe consequences. It urges us to humble ourselves before divine authority, to acknowledge His supremacy, and to respond with obedience and faith, recognizing that true prosperity and security come only from aligning with His purposes.
Questions for Reflection
FAQ
What does "murrain" mean in the context of Exodus 9:3?
In Exodus 9:3, "murrain" translates the Hebrew word deber (דֶּבֶר), which refers to a severe, widespread pestilence or plague, specifically one that causes death among livestock. It signifies a highly contagious and fatal animal disease, indicating the devastating and comprehensive nature of this divine judgment upon Egypt's vital animal populations.
Why did God specifically target livestock with this plague?
God targeted livestock for several strategic reasons that underscored His power and challenged Egyptian idolatry. Economically, livestock was vital for Egypt's agriculture, transport, and overall wealth, so their destruction inflicted significant and crippling economic hardship on the nation. Religiously, many Egyptian deities were associated with or embodied by animals (e.g., the bull god Apis, the cow goddess Hathor), making the plague a direct and humiliating challenge to their false gods and a clear demonstration of Yahweh's absolute supremacy over them. Furthermore, as explicitly stated in Exodus 9:4, it underscored the clear distinction God made between the Egyptians and the Israelites, whose livestock remained unharmed, proving God's protective hand over His covenant people.
Christ-Centered Fulfillment
The plague of murrain, like all the Exodus plagues, serves as a powerful type and shadow, pointing to God's ultimate plan of deliverance and judgment fulfilled in Jesus Christ. While this plague brought physical salvation to Israel from Egyptian bondage and demonstrated God's power over false gods, it foreshadows the far greater spiritual deliverance from the bondage of sin and death accomplished through the atoning work of Christ. Just as the "hand of the LORD" brought judgment upon Egypt's livestock, Christ, as the ultimate Lamb of God who takes away the sin of the world, bore the full weight of God's righteous judgment against humanity's sin. His sacrifice on the cross is the ultimate demonstration of God's distinction between those under condemnation and those who receive grace and protection through faith in Him, fulfilling the pattern of divine intervention for His people. Through Christ, believers are spared the ultimate plague of eternal death, receiving instead the promise of eternal life and becoming part of God's new covenant people, protected and distinguished by His grace, as seen in the New Covenant established through His blood.